Video of Singing/Dancing after Slichos 2013 at Aish Kodesh, Woodmere, NY

Above is a video taken by Reb Sandy Herskowitz of the end of kadish and the singing/dancing following Slichos last night at Aish Kodesh in Woodmere, NY. I apologize but I think there might be a couple of snippets missing after I reassembled several clips. My fault, not the video taker's. Enjoy!

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Rav Moshe Weinberger's First Public Shiur as YU Mashgiach

YU Torah has posted the first big public shiur given by Rav Moshe Weinberger as the new mashgiach/mashpia at YU. He speaks about preparing for slichos and Rosh Hashana. Click here to listen!

Update: For anyone able to be at YU, Rav Weinberger will be givin the following shiurim:

a shiurim in Glueck 308 every Monday afternoon from 12:15-1:00 p.m.  entitled "Toras Eretz Yisroel" using the sefer Mimaynei Hayeshua.

A  shiur every Monday evening from 9-10 p.m. in Glueck 308 entitled "Introduction to Toras Habaael Shem Tov." I hope they put this on YU Torah!!! HT Ari Ackerman.

Picture courtesy of Neil B.

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Rav Yudin, Rav Moshe Weinberger (talmid), & Rav Ari Waxman (grandson) Speaking at Azkara for Rav Dovid Lifshtiz, zt"l



HT Rav Ari Waxman.

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Rav Moshe Weinberger on Parshas Chukas - Speaking the Language of the Generation

Below, please find a write-up of Rav Weinberger's morning drasha from parshas Chukas. Baruch Hashem, this version reflects his review of the write-up. I'm trying something new by not including the original Herew text (except where it's relevant to understand a shoresh) to see if this makes it easier for most readers. Please let me know your feedback on this change. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available onlin HERE. Please note that these drashos will only be available online for one month. Shalosh Sheudos will remain up. If you are interested in a particular drasha that is no longer online, you can email me and I'll send it to you IY"H, BL"N.

Rav Moshe Weinberger

Parshas Chukas 5773

The Language of the Generation

Regarding the nature of Moshe Rebbeinu’s sin in striking the rock to bring forth water for the Jewish people, Rav Shmuel Dovid Luzzatto, זצ"ל, the great-grandson of the Ramchal, wrote that “While Moshe Rebbeinu only committed on sin, the commentaries heaped thirteen or more sins upon him because each one attributed some novel sin based on his own understanding...” The Torah tells us very little about the reason for the drastic consequences of Moshe’s sin. We must therefore understand the commentaries’ explanations rather than inventing any new sins to add to the already-long list.

There is a well-known dispute between the Rambam (Shmonah Perakim, Ch. 4) and Rashi (on Bamidbar 20:12) regarding the nature of Moshe’s sin. According to the Rambam, his sin was excessive anger when he said (Bamidbar 20:10) “Listen, you rebels.” According to Rashi, however, his sin was disobeying G-d by hitting the rock when he was commanded to speak to the rock. While the Ramban takes issue with both of these explanations, the Maharal in Gur Areye and Rav Levi Yitzchak of Berditchev in Kedushas Levi explain that on a deeper level, the Rambam and Rashi’s explanations are not mutually exclusive. Each refer to a different stage in one process. The process began with Moshe becoming angry and that anger caused him to disobey Hashem’s command to speak to the rock.

Hashem speaks to us in every generation through the Torah as if it is being given today. We must therefore understand what we must learn from the nature of Moshe’s sin in order to know what is right in our own generation. The first step in that process is understanding the difference between the events in parshas Chukas and the events in parshas Beshalach when Moshe first drew water from a rock (Shmos 17:1-7). There, the people lacked water and came to complain to Moshe, Moshe told Hashem that he was afraid they would kill him, Hashem told him to hit a rock, he did so, and water began flowing from the rock to fulfill the Jewish people’s need for water. What is the difference between these two events? Why was it a mitzva for Moshe to hit the rock shortly after the Jewish people left Egypt but a grave sin to do so in their last year in the desert before entering Eretz Yisroel?

The difference was the generation. Moshe was commanded to hit the rock for the generation who left Egypt. This older generation grew up as slaves in Egypt. They were familiar with the language of force and harshness. For them, when Moshe hit the rock, using force to extract the water, he was speaking the language of the old style of education understood by that generation. However, the generation in parshas Chukas lived forty years later. They grew up in the desert protected by Hashem who provided for all of their needs. They were a softer, weaker generation. This new generation, on the brink of entering Eretz Yisroel, understood a different language. Hashem expected Moshe to speak to the new generation in a language it understood, the language of conversation, speech, and dialogue. That is why He commanded Moshe only to speak to the rock and not to strike it.

In our times too, we see this distinction between the “old generation” and the “new generation.” Our parents and grandparents who lived through the war, grew up for the most part under the control of totalitarian regimes or dictatorships and were accustomed to the harsh language of force. That generation also educated its children using the language of strict discipline and force. That approach does not work in the current generation. The old generation was not broken by the old approach to education. But if anyone tries to use the old way of discipline on the new generation, he will only shatter the lives of his students. Such an approach to education no longer works. It is simply outdated.

What happened to Moshe Rebbeinu in parshas Chukas? When he lifted up his staff to hit the rock just as he had done forty years earlier for the previous generation, he revealed that, on his level, he did not appreciate the difference between the generations. As great as he was, he could not speak the language of the new generation. He was still educating people the way it was done in the “old country.” He did not understand how to communicate with the generation in its way, which was through speech, conversation, and dialogue. The new way is one of (Devarim 6:7) “And you shall teach your children and speak to them.” The way of the new generation is speaking with one’s children rather than using force to elicit their compliance.

It was not so much that Moshe was punished by not being allowed to bring the Jewish people into Eretz Yisroel. Rather, it was a natural consequence of the fact that he was no longer able to understand the true nature of the new generation. He could not be the person who would lead them into the land. But Yehoshua, his successor, did lead them into the land. It is known that Rashi (on Bamidbar 11:28) teaches us that Eldad and Medad has prophesized that “Moshe will die and Yehoshua will bring the Jewish people into the land of Israel.” What was Yehoshua’s approach to education? The pasuk at the end of the book of Yehoshua (24:27) tells us that at the end of his life, Yehoshua established a large stone as a monument and said that “it has heard all of the words of Hashem which He has spoken to us.” Yehoshua understood that one can also speak to a stone and it will hear. He understood that the nature of the new generation is one of conversation rather than coercion.

These two approaches to education also manifest themselves in a remarkable teaching by the Gemara (Sanhedrin 24a), which says:

Rav Oshea says, “What is meant by the pasuk (Zecharia 11:7), which says ‘And I will take two staffs. I will call one pleasantness and I will call the other violence.’ The one called ‘pleasantness’ refers to the sages of Eretz Yisroel, who discuss halacha sweetly with one another. ‘Violence’ refers to the sages of Bavel, who do violence against one another in their discussion of halacha.”

We therefore see from this Gemara that the way of education for the old generation, the generation of exile, Bavel, is violence, force, and coercion. But the way of education in Eretz Yisroel, the way of the new generation, the way of redemption and Moshiach, is one of pleasantness.

For reasons only truly known to Him, Hashem conducts the world in this way. Each generation has its own unique character. Some people may want to rail against this, asking, “Why does it have to be that way?”, “If it worked then, it should work now!” or “That’s our mesorah in education!” They can ask these questions but if they attempt to educate this generation the way the previous generations educated their children, it simply will not work.

Rabbi Shimon Bar Yochai (Zohar 128a) even said in his time that while in previous generations the main point was strictness and fear of punishment, “For us, the matter is dependent on love.” In our generation too, we see that fear was the modus operendi for prior generations who lived in monarchies and dictatorships. To a large extent this worked. But we now live in democracies, countries in which everyone has a right to his opinion. Now, we communicate with one another by talking things over, with the staff of pleasantness. It goes without saying that we do not turn our houses into democracies, giving our children a vote on all household decisions. There must be authority, limitations, and boundaries. It is difficult to find the correct balance between dialogue with parental authority but we may not ignore the nature of the generation.

A friend of mine attended parent-teacher conferences for his sixth grade son one year. This son gave my friend a lot of aggravation at home, so he expected to hear a similar report from his son’s rebbe. But the rebbe’s report was glowing. After confirming that he and the rebbe were indeed referring to the same boy, my friend told the rebbe that he did not understand why his son acted so different in yeshiva than he did at home.  This rebbe was a baal teshuva from the Midwest with a very sweet, simple approach, and he asked my friend, “Do you every talk with your son?” After thinking for a few moments, he answered that he really hadn’t. He asked his son to do things. He learned with him, He disciplined him. He even told him he was doing a good job once in a while. But he never actually had a conversation with him. The rebbe then suggested that he should talk with his son because he has some very deep thoughts about things. We must educate our children in the context of dialogue, of actually communicating with them.

It is the same thing in the caustic bitter dispute between the Chareidi and the secular elements in Eretz Yisroel today. Both sides largely carry only the “staff of violence” in their dealings with one another. Each side may only skewer each other with the point of a pen, but that is still violence. Certain voices in the secular media condemn the Chareidim as parasites who are a greater threat to Israel than Iran. And some in the Chareidi camp compare anyone who disagrees with them with history’s worst anti-Semites. Neither side is, for the most part, willing to hear out the other side, to have a true conversation. A chassidishe friend of mine says that whenever he travels to Eretz Yisroel, he finds himself in conversations with secular Israelis and they inevitably wind up discussing the Chareidi draft issue. He explains his perspective and they explain theirs and at the end, they usually hear where he is coming from and he understands their perspective. But that can only happen when people engage in a true dialogue.

Persuasion through conversation is the way to bring redemption in this generation. In fact, the Hebrew word Moshiach, משיח, shares the same root as the word “שיחה,” “conversation.” The prophet Yeshaya (11:4) says about Moshiach that “He will smite the land with the rod of his mouth and will put the wicked to death with the breath of his lips.” Using only his mouth, words of dialogue, teaching, conversation, and persuasion, he will turn the wicked around and bring about the ultimate redemption. May we merit to recognize the nature of our generation and education our generation according to its unique path and thereby see the revelation of Moshiach soon in our days.

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Rav Moshe Weinberger - Yisro 5773 - Mending Broken Vessels

Below, please find a write-up of Rav Weinberger's morning drasha from the Parshas Yisro. Baruch Hashem, this version reflects his review of the write-up. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available onlin HERE. Please note that these drashos will only be available online for one month. Shalosh Sheudos will remain up. If you are interested in a particular drasha that is no longer online, you can email me and I'll send it to you IY"H, BL"N.

Rav Moshe Weinberger

Parshas Yisro 5773

Mending our Vessels

When Hashem gave us the Torah on Har Sinai, He was our Rebbe, our Melamed, and He brought us into His “yeshiva” in order to give us the Torah. Every morning, we refer to Hashem as “המלמד תורה לעמו ישראל,” “the Teacher of Torah to His people, Israel.” As the pasuk (Devarim 4:5) says, “רְאֵה לִמַּדְתִּי אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים,” “See, I have taught you ordinances and statutes.” We learn many of the principles of chinuch, educating our children and ourselves, from how Hashem gave us the Torah. For example, the Torah teaches that the manner in which Hashem gave the Torah was (Devarim 5:4) “...פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם,” “Hashem spoke with you face to face...” From this we learn that a rebbe or morah must engage directly with his or her students and not in a backhanded way which is not truly directed at who the students are and what they need.

Rav Yaakov Galinsky, שליט"א, one of the last great magidim, quoted a fascinating Midrash from Koheles Raba 3:15:

ראויין היו ישראל בשעה שיצאו ממצרים שתנתן להם תורה מיד אלא אמר הקדוש ברוך הוא עדיין לא בא זיוון של בני משעבוד טיט ולבנים יצאו ואין יכולין לקבל תורה מיד מלה"ד למלך שעמד בנו מחליו ואמרו לו ילך בנך לאיסכולי שלו אמר עדיין לא בא זיוו של בני ואתה אומר ילך בנך לאיסכולי שלו אלא יתעדן בני שנים ושלשה ירחים במאכל ובמשתה ויבריא ואחר כך ילך לאיסכולי שלו כך אמר הקב"ה עדיין לא בא זיוון של בני משעבוד טיט ולבנים יצאו ואני נותן להם את התורה אלא יתעדנו בני ב' וג' חדשים במן ובאר ושלו ואח"כ אני נותן להם את התורה אימתי בחדש השלישי

The Jewish people were fit to be given the Torah as soon as they left Egypt. But Hashem said "The radiance of their health has not yet returned to my children.  They have just left the slavery, mortar, and bricks and they cannot receive the Torah immediately.” This is comparable to a king whose son has just survived a serious illness and people begin to say “Your son should go back to school.” [The king answers,] “The radiance of my son’s health has not yet returned and you say that he should go back to his school?! Instead, let him take it easy for two or three months with food and drink in order to recover and afterward, he can go back to his school.” So too, Hashem said, “The radiant health of of my children has not yet returned from the slavery, mortar, and bricks from which they just left. Shall I give them the Torah?! Instead, let them take it easy for two or three months with the mann, the well, and quail, and afterward, I will give them the Torah. When? In the third month[, Sivan].

We learn a fundamental principle of education from this Midrash. One can only act as a vessel to receive the Torah if he feels like a “mentch,” with a sense of dignity and wholeness. Otherwise, he is a broken vessel, and a broken vessel cannot contain the light of Torah. We can see this principle illustrated through several stories. Rav Galinsky relates that although he was never in a concentration camp, he lived in a displaced persons camp in Berlin immediately after the War. At that time, once the War was over, the enormity of what everyone had been through and what they had lost began to sink in. The camp was in a constant state of mourning. The sounds of crying, groaning, and weeping came from all directions at all hours of the day and night; “Everything is lost!” “Everyone was killed!” “There is no point in living!” The brokenness of our people at that time stood out in stark relief when, one day, a young man came to Rav Galinsky and asked him to officiate at his marriage to young woman in the camp. It is known that a number of weddings took place at that time in the camps, but this was the first one and Rav Galinsky was taken aback. When he asked the young man if his kallah, his bride, would cover her hair, he responded that he thought so, but that he did not even have a little piece of cloth to use as a tichel, a hair covering. This was the state of the brokenness of our people at that time. They managed to find a piece of cloth and they held the chasunah, although everyone in attendance had only the torn clothing on their backs to wear for the occassion. Reporters even came to cover the “crazy” Jews who were trying to build a new life after losing everything.  

Our people were broken after the War. When I was little, I would look at an album of pictures taken shortly after the War in America of my parents and the family members who had survived the concentration camps and managed to come to America. I was taken aback by the fact that none of them wore yarmulkes and that the women did not dress in an orthodox manner. I asked my father to explain this. Sighing, he tried to explain to me that it was very difficult after the war to rebuild a life of Shabbos, kashrus, yarmulkes, and the like. It wasn’t that they lacked faith or had any great theological questions because of the Holocaust. Really, it was a case of  “משעבוד טיט ולבנים יצאו ואין יכולין לקבל תורה מיד,” “they have just left the slavery, mortar, and bricks and they cannot receive the Torah immediately.” Everything and everyone they had, including their sense humanity, had been taken from them. They were broken vessels and needed time to come back to themselves in order to regain their ability to receive the Torah. The “radiance” of life never returned to them. 

As a child, I was once at a friend’s house and his non-frum uncle, who was a survivor, was visiting. He asked me what we were learning in yeshiva. I told him that we were learning Bava Metzia. He asked what page were on, and when I responded, he put his arm over his head to cover it, since he had no yarmulke, and began to recite the page of Gemara I was learning by heart. My friend asked why he didn’t just wear a yarmulke and he responded vaguely that we simply did not understand. Some people were so broken that they were never able to heal and re-receive the Torah. 

Dovid Hamelech summed this up when he said (Tehillim 116:7-8) “שׁוּבִי נַפְשִׁי לִמְנוּחָיְכִי כִּי-ה' גָּמַל עָלָיְכִי. כִּי חִלַּצְתָּ נַפְשִׁי מִמָּוֶת אֶת-עֵינִי מִן-דִּמְעָה אֶת-רַגְלִי מִדֶּחִי,” “Return, my soul, to your rest because Hashem has dealt generously with you for You have rescued my soul from death, my eyes from tears, and my feet from stumbling.” One’s soul can rest only after it has been rescued from death, tears, and stumbling. We can only receive the Torah after “בא זיוון של בני,” Hashem’s children have returned to a state of health. 

It is well-known that when the Satmar Rav first came to Williamsburg after the War, there were very few survivors from Hungary who were able to join him. He began giving a Gemara shiur and at that time, there were only four or five people in attendance. They were learning Chullin and as soon as he began giving the shiur the first day, he started telling stories of tzadikim and giving chizuk. The second day of the shiur, he again started the Gemara but continued telling more stories. The third day, after telling a few stories, he started asking people how they were doing, whether they were able to find jobs, and the like. Finally, on about the fourth day of the shiur, one of the men asked him, “Nu, Rebbe, the Gemara?” The Rebbe answered him, “Does your Gemara have a daf alef, a page 'one?’” “No,” the man answered, “no Gemara has a daf alef.” The Satmar Rav then explained, “Do you know what daf alef of the Gemara is? Feeling like a mentch. Having a little chizuk. Having someone ask, ‘how are you doing?,’ ‘Did you get that job interview?’ That is daf alef of the Gemara.” These broken Jews around the table needed to begin with daf alef. 

This is a great principle in educating our children, other people’s children, and even ourselves. It is brought in Chayei Moharan (432) that Rebbe Nachman taught not to push children too much because you don’t know what a boy or girl is going through in life. Many children grow up in difficult environments. It is very hard to push a child to do his or her homework if there is a divorce, some sort of abuse, or a serious illness at home. Rebbe Nachman continued “ואי אפשר לבאר הדבר הזה, והוא ברור למשכיל, ונצרך מאד למלמדים, וכן לכמה ענינים. כי זהו כלל גדול, שלא לדחוק עצמו ביותר על שום דבר, רק בהדרגה ובמיתון,” “It is impossible to explain this matter properly but it is clear to those who are wise and is extremely important for teachers and so too in many other areas. This is a great principle: Do not push yourself more than is appropriate in any matter, rather it should be gradually and patiently.”

We see that Rebbe Nachman teaches that even with our own growth, we must not force our selves to grow until we fulfill our own basic human needs. I know a morah in a girls’ high school who told me that the school keeps a very private file of issues that girls are dealing with at home so that their teachers can keep this in mind in school. They will know if a girl’s home has some serious sickness, divorce, abuse, or any other serious disruption in her life so they can take this into account when working with the girls.

Rav Galinksy related another story from shortly after the War. Many of the survivors who made their way to Eretz Yisroel settled in Bnei Brak. The residents there found two apartments for a group of orphan girls in one apartment building. Because all of these girls had lost their entire families, the apartments were constantly filled with sadness, mourning, and tears. Finally, one of the girls became a kallah, got engaged. She was the first girl in the group to get engaged and the Shabbos before her chassuna, during her Shabbos Kallah, the girls broke out into song and began singing zmiros together for the first time. One of the neighbors ran down to the Chazon Ish, זצ"ל, complaining, “הקול באישה ערוה! יש למחות!,” “It’s Kol Isha, a woman is singing! We should protest!” The Chazon Ish asked him who was singing and he answered that it was the orphan girls in the apartment. The Chazon Ish answered, “They’re singing!? They’re finally singing! Let them have a little joy! You can take a Shabbos walk in order to avoid hearing them, but the girls must continue singing.” Their “radiance” was finally returning after all the years of misery. 

When teaching other people or even trying to learn and grow ourselves, we must realize that a person must be a “mentch,” must heal and have human dignity in order to become a solid vessel to contain the Torah. Torah which is poured into צובראכינער כלים, broken vessels, will only spill out. We must build our children and ourselves up so that we will be able to receive and hold onto the Torah. That is why Chazal (Avos 3:20) say “אם אין דרך ארץ, אין תורה,” “Without the way of the earth, there is no Torah.” People must have their basic human needs met, must be able to smile, must have the “radiance of their good health” back before they can truly receive the Torah.

 

May Hashem fill all of our needs and make us proper כלים, vessels, so that we may fulfill our ultimate purpose of receiving, learning, and fulfilling the Torah.

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Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Nasso 5752

 Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos, Parshas Acharei-Kedoshim. This version reflects his review of the write-up. You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

After a long brake due to Rebbe being away and then Yom Tov, we are back with the Shalosh Seudos writeup. Hope you enjoy it.

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Nasso 5752

The Imrey Menachem of Alexander: The fire burning inside of every Jew.

(Original text of the Imrey Menachem (Parshas Nasso p.78) is in regular font. Rav Weinberger’s comments are in italics)

This a Torah from the last Alexander Rebbe z"ya.

(Bamidbar 4:22) "נשא את ראש בני גרשון גם הם לבית אבותם למשפחותם" (Count the sons of Gershon, as well, according to their fathers household, according to their families). We can explain this according to what we find in Yeshayah HaNavi ע״ה (Yashayah 6:1-5). When he saw Hashem "sitting upon a high and lofty throne. Seraphim (Fiery Angels) standing above, etc". He said "woe is me, for I am doomed: for I am a man of impure lips, and I dwell with people of impure lips, for my eyes have seen the King, Hashem,   Lord of Hosts".

Yeshayah has a Nevuah where he is in Shamayim amongst all the Malachim. But Hashem gets angry at him for talking disparagingly about Klal Yisroel. He can say such things about himself, but he has no right to talk like that about His people, calling them an Am Tameh, an impure people.

Later it's written (Yashayah 6:7) "One of the Seraphim flew to me and in his hand was a coal; taken with tongs from atop the Altar. He touched it to my mouth etc.". Rashi explains that Hakadosh Baruch Hu said to the Malach "clean the mouth that spoke evil about  my Children".

Truly every single Jew, even the worse one, is dear and beloved to Hashem.

As the Holy Baal Shem Tov זצללה״ה זי״ע said to one of the members of his holy brotherhood of students "even the one that is simplest and lowest in your eyes, Hashem loves more then you could ever love your only son".

The Baal Shem Tov was talking to a Talmid who spoke disparagingly about another Jew.

Because truly, in the depth of every Jew's heart the burning coals of Yisroel have not been extinguished. Inside him the remnants of the sparks of the Godly flame still burn, from the the holy inheritance of our Avos (forefathers). From this holiness of the Kedushas Avos it's possible to reach the highest levels.

Rav Tzaddok talks about this in Pri Tzaddik on this week's Parsha when discussing the Nazir. A Jew can say just 2 words, "Hareni Nazir", and in a second everything changes. He can become an Andere Mentch, a completely new person, he can reach such a high level of Kedusha in a moment, just by making that decision. That's why the passuk says "ki yafli", because it's a "peleh" that such a thing is possible.

Rav Tzaddok also talks about the Malach that comes to speak to Manoach. His name is "Peli". It's a "Peleh" that this person that was walking around as a human a few moments ago, in a  second becomes a Saraph Hashem. This too is a Peleh, the wonder of a Jew, who in a moment can become a fiery servant of Hashem.

As David Hamelech writes (Tehillim 113:7-8) "מאשפות ירים אביון, להושיבי עם נדיבים, עם נדיבי עמו" (From the trash heaps He lifts the destitute, to seat them with the generous ones, the "givers" of his people). Even from the lowest level, the aspect of "אביון" (destitute), the one that desires every physical pleasure (see Shochar Tov on Mishley 22), and blemished his Middah of Yesod (connected to the purity of relations between men and woman), he is able to reach the aspect of "להושיבי עם נדיבי עמו" (to seat with the "givers" of his people).

He can do this according to what Rashi explains on what's written (Tehillim 47:10) "נדיבי עמים נאספו" (The generous ones of the people's gathered). This means that they pledged themselves to die Al Kiddush Hashem (for the sanctification of His Name), which is the highest level, that of Mesirus Nefesh (self-sacrifice). Because even the lowliest of sinners of Yisroel have the power to be Moser Nefesh al Kiddush Hashem (see Tanya ch. 18).

"נדיבי עמו" are the ones that are Mosser Nefesh Al Kiddush Hashem. But in reality, deep inside every Jew, no matter how low, no matter how deep he is in the Ashpah, he is ready to give up his life Al Kiddush Hashem.

This is the meaning of "נשא את ראש בני גרשון גם הם" (Count the sons of Gershon, as well). We must also bring closer the ones that became distanced and separated from Holiness.

Gershon comes from the word מגורש, one that is cut off, distanced and feels rejected.

As I heard in the name of the holy Rav Aharon of Belz זי״ע, how he once directed one of his followers that was traveling out of the Land of Yisrael to get married. He advised him, among other things, that if during his trip he sat next to a Jew that was far from Yiddishkeit, he should make sure to talk to him and to try to bring him closer. Why all this? "לבית אבותם למשפחותם" (according to their fathers household, according to their families), even if they appear to be far away or even completely lost, deep inside them their Kedushas Avos still burns, and through the power of this holiness they can elevate themselves to the highest level.

May we merit to see only the good in Yisroel, Amen כן יהי רצון.

Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Acharei-Kedoshim 5752

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos, Parshas Acharei-Kedoshim. This version reflects his review of the write-up. You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

Rav Moshe Weinberger
Shalosh Seudos Drasha Parashas Acharei-Kedoshim 5752

The Yismach Yisroel of Alexander: The Tumah of the Ego

(Original text of the Yismach Yisroel (Pesach Sheini p.129) is in regular font. Rav Weinberger’s comments are in italics)

This is a Torah from the Yismach Yisroel of Alexander.

Tonight we are going into Pesach Sheini. We don't have the Bais Hamikdash right now, and we're all in the Geder of Tameh L'Nefesh u B'Derech Rechoka. But Pesach Sheini is for always! So this is a thought from the Alexander Rebbe on how this applies to us today.
 

The passuk says (Bamidbar 9:7) "ויאמרו למה נגרע לבלתי הקריב את קרבן ה׳ במועדו בתוך בנ״י" (They said "why should we be diminished by not offering Hashem's offering in it's appointed time among the Children of Israel?"). Their concern is understandable. But didn't they know that they were Tameh Meis (impure through a corpse)? Maybe they asked according to what is written in the Gemara (Sukkah 25), that they were impure from a Meis Mitzvah (a corpse that no one else is available to take care of) (see Rashi there).

Why was this even a question? There was a clear problem preventing them from bringing the korban, and they knew that!

They asked this knowing full well that everything comes from the One that ordains everything. What was it that brought about their sin that they should be Tameh Meis on Erev Pesach and not be able to bring their Pesach offering?

They were asking trying to understand the root of their problem that required such a punishment.

But their question is double: "why should we be diminished by not offering Hashem's offering" and "among the Children of Israel?". The words of Chazal are known (as brought down by Rashi in parshas Bechukosai) "אינו דומה מועטים העושים את המיצוה, למרובים העושים את המיצוה" (It's not the same when a few perform a Mitzvah, to a multitude performing a Mitzvah). Their question was "if we had been pure, we would have been able to bring the Pesach offering with the rest of Bnei Yisoel. Then the mitzvah would have been of a superior kashrus, as a larger multitude would have performed it". They were distressed by having caused the collective mitzvah of Am Yisroel to be deficient. When Moshe Rabbeinu saw how greatly distressed they were over causing Klal Yisroel's Pesach offering to be lacking, he told them to wait  to hear what Hashem would command them to do.

Their intention was to find out from Moshe the cause of their sin. The answer came in the passuk "וידבר ה׳ וכו׳ איש איש כי יהיה טמא לנפש" (Hashem spoke etc., each and every man if he will become contaminated through a human corpse). Moshe Rabbeinu tells them that the cause is that had somehow separated themselves from the community of Bnei Yisroel. That they saw themselves as special individuals that should not be mixed up with the general public. "איש איש" means that "each one" thought of himself as an "איש", a separate individual.

There was a problem in their connection with other Jews.

As it's stated in the Zohar Hakadosh, they themselves felt their "greatness", that they deserved to be called "איש", from "שררות" (authority), from "אישי כוהן גדול" (My Lord Kohen Gadol).

This was the cause of their sin, and through Teshuvah M'Ahavah (Repentance out of love), they were able to come to Ahavas Yisroel (Love of other Jews), which is Ahavas Hakadosh Baruch Hu (Love of G'd). As it's written (Parshas Kedoshim) "ואהבת לרעך כמוך, אני ה׳" (And you will love your fellow Jew like yourself, I am your G'd). Through their longing to offer the Pesach sacrifice "Among the Children of Israel", their transgression became a Zchus (merit), and they deserved that this parsha be given over through them. Because a Zchus is brought about through one that deserves it.

If the agreement in the Gemara is that they were Tameh Meis Mitzvah, why did they deserve that this parsha be given through them and not through Moshe Rabbeinu? Maybe we can explain according to our words, that essence of the cause of their Tumah grew out of the sin of Gasus Haruach (Ego), this is what separated them from Klal Yisroel.

All Tumah comes from Gasus Haruach. Someone who holds of himself will inevitably have a problem in his connection to other Jews and to Hashem.  

The tikkun (rectification) for this is humility and unity. It would have been proper for this to be said through Moshe Rabbeinu, the most humble of men, the Faithful Sheppard of Yisroel. Coming from his holy mouth, these words would have been received without a doubt. Through the reading of the parsha, they would have awakened love and brotherhood in Yisroel, and a lowly spirit of humility. However it was them, through their Teshuvah M'Ahavah, that deserved this to be written in their name. This way these words were able to go directly to the heart of Bnei Yisroel, even the ones already bearing this blemish of haughtiness that separates them from others. When Hashem helps them, through the sanctification of time, and opens their eyes to see that this is not the way to go up Har Hashem (the Mountain of G'd), then they will be able submit their uncircumcised heart, and return in Teshuvah to Hashem. They will be able to lower themselves and to annul their egos to Klal Yisroel, to return and be healed. Thus they will merit to feel the light of Kedusha of the Holidays just like the pure ones in Klal Yisorel were able to feel it the first night of Pesach. 

The Ribbono Shel Olam should help us to remove the Tumah from ourselves, and to return us from the Derech Rechoka. We should be Zoche to "ותחזינה עינינו בשובך לציון ברחמים" (May our eyes behold Your return to Zion in compassion), so that we will be able to eat "מן הזבחים ומן הפסחים; מן הפסחים ומן הזבחים" (Of the offerings and Pesach sacrifices), with the Geulah HaSheleima VeHaamitis בב״א.

Rav Moshe Weinberger Shalosh Seudos Drasha Parashas Tazriah-Metzora 5752

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos, Parshas Tazriah-Metzora. This version reflects his review of the write-up. You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Tazriah-Metzora 5752

The Kedushas Levy: Giving Nachas to Hashem

(Original text of the Kedushas Levy (Parashas Tazriah) is in regular font. Rav Weinberger’s comments are in italics)

Let us explain the passuk "אשה כי תזריע" (When a woman shall conceive). It's written in the Holy Zohar (Chelek 3 42b) regarding this passuk  "it should have stated "כי תהר" (conceived). Rabbi Yossi explained that from the moment a woman becomes pregnant until the time of birth, she constantly has on her lips that it should be a boy" .

Obviously this is referring to something in Pnimius. We know that there plenty of ladies and even many men that are davening to have a girl! 

I heard from my master our teacher Reb Dov Ber (the Mezritcher Maggid) זי״ע regarding the statement of Chazal (Zohar Chelek 3 7b) "Yisroel gives Parnassah to their Father in Heaven". As it's written in Mishley (10:1) "בן חכם ישמח אב" (a smart son makes his father happy). This means that our performance of Mitzvos and Good Deeds brings pleasure to the Creator B"H. Through this Yisroel gives "Parnassah" to their Father in Heaven, as pleasure is a form of "Parnassah".

Parnasah is more then just money. It refers to a form of support and nourishment. 

But according to this, how are Jews worthy of performing Mitzvos and Good Deeds in order to give pleasure to the Creator B"H? Doesn't He have thousands of angels saying "Kadosh, Kadosh, Kadosh" (Holy) in awe and in fear? What are we that we should even be considered? Let's explain this through a parable. The aristocrats among the nations have a certain bird that they train to speak like a person, and the listener is amazed and tells his friends to come and hear such a novel thing. The meaning of this should be clear, and you should open your eyes and see the greatness of Mitzvos and Good Deeds. That all the Avodah of the Malachim above is but a shade when compared to that of men.

The fact that an angel can praise G'd is not a חידוש (novel). An angel is swimming in Elokus (Godliness). The greatest חידוש is that a being of flesh and blood living in the miserable, dark, physical world can serve Hashem and sing his praises. This is truly wondrous.

According to this we can explain the Mishna in Pirke Avos (2:1) "Rebbi said: Which is the proper path that a man should choose for himself? Whatever glorifies it's maker, and gives him glory through men". Rebbi is coming to teach us the correct way to serve Hashem. To hold on to the Middah of Tiferes (glory, splendor) and to elevate it. The essence of the intention of ones service should only be to glorify Hashem Yisborach. He is glorified through the Avodah of His children. We, so to speak, bring him praise and Nachas.  Even though  "dressed" in the thick physical body, we still exert ourselves to overcome our physical temptation and to cover ourselves with spirituality and the holiness of our Creator. Thus He is glorified with us, so to speak. This is the meaning of "Whatever glorifies its maker", that Hashem our maker is glorified through us. Rebbi revealed to us what this glory comes from saying "and gives Him glory through men". Through this the Creator b"h "receives" tremendous pleasure, and it can be said He is in the aspect of a "receiver".

Normally the father is the one giving to his children. In Pnimius HaTorah the concept of Zachar (male) refers to the role of "giver", while Nekevah (female) refers to the role of "receiver".  In this sense the father is in the "male" role, while the children are in the "female" role. But there are times when these roles can be reversed, as when the children "give" Nachas (satisfaction) to the father. In the same way, normally Hashem is THE giver, and we receive from him. But it's also possible for the Jewish People to "give" to Hashem, so to speak.

As I heard from my Master and teacher Reb Dov Ber of Mezritch זי״ע regarding the passuk (Tehillim 118:23) "מאת ה׳ היתה ׳זאת׳ היא נפלאת בעינינו" ("this" is from Hashem, it's a wonder in our eyes). The word "זאת" (this) refers to the feminine aspect, as is known (Zohar Chelek 2 37b). We stated above that since the essence of the Avodah should be the pleasure that the Creator b"h receives form it, we can say that Hashem can be considered to be in a "receiving" role, so to speak. This is the meaning of "מאת ה׳ היתה ׳זאת׳" ("this" is from Hashem), that He is in the "female" aspect, that of "זאת" (this). And this is truly "a wonder in our eyes".

This is the meaning of the Zohar when is says that "from the moment a woman becomes pregnant until the time of birth, she constantly has on her lips that it should be a boy". The "woman" refers to Kneses Yisroel. The "pregnancy" refers to the time a person starts his Avodah of the Creator. "The time of birth" is when a person completes a Mitzvah. "It's constantly in her lips that it should be a boy" means that the Avodah should be in the aspect of "masculine". Only then it brings forth Divine Flow to all the worlds. May we merit to serve Hashem Yisborach in such a way, Amen.

At this time, at the end of days, any Jew that can "squeeze in" a little Avodas Hashem, and all the more so if he does so with Kavanah (the right intention) it's an amazing thing that gives Hashem tremendous Nachas.

Chazal refers to the Galus as "pregnancy without a Leida (birth)". The Ribono shel Olam should help us that we should be zoche to see the Leida soon with the Geulah HaSheleima VeHaamitis בב״א.

Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Shemini 5752

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos, Parshas Shemini. You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

Rav Moshe Weinberger
Shalosh Seudos Drasha Parashas Shemini 5752

Reb Moshele Vishnitzer: Being truly "alive".

(Original text of the Maadanei HaShulchan (Shemini p.67) is in regular font. Rav Weinberger’s comments are in italics)

Reb Moshele of Vishnitz זצ״ל was recently niftar and they have started to print out his torahs. He was a Gaon in learning and in Avodah and hopefully we'll see a lot more of them coming out soon. This torah gave me a lot of Chizuk.

He starts by bringing down a torah from his ancestor Reb Mendele Vishnitzer zy"a.

My holy zaidy the Tzemach Tzaddik זי״ע comments on the passuk in our parsha (Vayikra 18:47) "להבדיל בין הטמא ובין הטהור ובין החיה הנאכלת ובין החיה אשר לא תאכל" (To distinguish between the impure and the pure, between the animal that may be eaten and the animal that may not be eaten). The commentaries have been bothered about the passuk seeming out of order. The first section opens with "the impure", but the last section opens with "the animal that may be eaten", meaning "the pure". We would have expected the last section to also open the with "the animal that may not be eaten", and only then "the animal that may be eaten", as in the initial order.

We can explain that true "life" cannot derive it's meaning exclusively from this world. If we draw all our "chiyus" (life-force) from physical things, from objects, from finite things, from money and honor, from all those "weekday" (וואכענדיגע) things, then you can't really call that "life". Rather one is just walking around in the world, just going here and there. The opposite of this is one that draws his "chiyus" from eternal things. Hashem Yisborach is eternal, the Torah is eternal, the Mitzvos are eternal. This is a completely different path, the one of real true "Life". 

Of course we have to eat and do all kinds of other physical and material things, but that's not what being "alive" is about.

This is "להבדיל בין הטמא ובין הטהור" (To distinguish between the impure and the pure). Where do we see the difference? "ובין החיה הנאכלת" (between the animal that may be eaten), "חיה" (lit. Animal) comes from the word "חי" (alive). If his "chiyus" comes from the things that are "eaten" (that are consumed and disappear), he is in the aspect of "הטמא" (impure) as it's written at the beginning of the passuk. He lives in a world of foolishness. "ובין החיה אשר לא תאכל" (the animal that may not be eaten), if his "chiyus" comes from things that are eternal, things that are "not eaten" (eg. Torah learning; serving Hashem, Tefilah; good deeds; rectifying our Middos; sensibility for the holiness of Shabbos, not simply knowing that it's the seventh day of the week) he is then in the aspect of "הטהור" (pure). He is a pure creation and is truly "alive". This is why the passuk brings first "ובין החיה הנאכלת" (between the animal that may be eaten), and only later "ובין החיה אשר לא תאכל" (the animal that may not be eaten).

 If we were to ask anyone if they want to "live", he would obviously answer "yes". However, if we were to ask him what is he doing about it? The answer would be that he is taking some kind of medication or a natural remedy, or something similar (he is probably speaking about medications for anxiety and depression. Note of the translator) however this can still not be called "life".

When I was young I remember hearing in the news about these new units in the police department. They would spend thousands of dollars training these guys to go and convince people to come down before jumping off a bridge. It doesn't matter how much money you spend, it's not going to make any of those people feel any more "alive" inside. The question will always be: "now that I'm not dead, why an I alive?".

I have spoken about this to explain the nusach of the "Blessing of the Month" in the prayer service. "חיים של ברכה, חיים של פרנסה, חיים של עושר וכבוד, חיים של חילוץ עצמות" (a life of blessing, a life of sustenance, a life of wealth and honor, a life of physical health). But when it comes to Torah it's written "חיים שתהא בנו אהבת תורה" (a life where in which we will have a love of Torah). And regarding Yiras Shamoyim (fear of heaven) it's written "חיים שיש בהם יראת שמים ויתר חטא" (a life in which there is fear of heaven and fear of sin). We have to question why the language is changed for these requests and not the others. Why do we not say "חיים של אהבת תורה ויראת שמים" (a life of love of Torah and fear of Heaven)? The answer is that regarding material things we ask the we should receive an abundance of wealth and honor. But even if we end up not being deserving of them, we will still have a "life". However if we don't have a love of Torah and fear of Heaven we don't have a "life".

What is "life"? "שיש בהם יראת שמים ויראת חטא" (a life in which there is fear of heaven and fear of sin). "A life". But what is "life"? "שתהא בנו אהבת תורה ויראת שמים" (a life in which we will have a love of Torah and fear of Heaven). Because without them it can't be called a "life" at all. A person can deceive himself into thinking that he is "alive", but it's just an empty dream. Without fear of Heaven, it's not part of the concept of "life".

The  Ohr Hachayim Hakadosh explains the passuk in parshas Nitzavim (30:19) "ובחרת בחיים למען תחיה אתה וזרעך" (choose life so that you may live, you and your offspring). And what is the purpose of such a "life"? The passuk continues and explains "לאהבה את ה׳ אלוהיך ולדבקה בו, כי הוא חייך" (to love Hashem your G'd and to attach yourselves to Him, because He is your life). That's "life"! "חייך" (your life) in this world, "ואורך ימיך" (the length of your days) referring to the World to Come. He then asks a piercing question: "because what life does man have if it's not His will?" it's terrifying! To earn more or less money, to eat more or less food, what value does any of it has? That's not the will of the Creator! These words from the Ohr Hachayim burn like fire in anyone who meditates upon them.

We are entering Chodesh Iyar tonight, a Chodesh that is mesugal (suited) for all kinds of Refuos and Yeshuos (cures and salvations). This the month where the Ikkar (essence) of the Sefiras HaOmer takes place, with all it's  amazing Tikkunim (rectifications) Bein Adam le Chavero (between man and his fellow) and Bein Adam Lamakom (between man and G'd). But the biggest Refuah for everything is to have a "life". And for that we have to work on filling it with the meaning that comes from our Torah and Yiras Shamoyim.

Hashem Yisborach should help us that we should all be blessed with "ובחרת בחיים, למען תחיה, אתה וזרעך" (choose life, so that you may live, you and your children), and that we should all see together the Geulah HaSheleima VeHaamitis בב״א.

Rav Moshe Weinberger - Seudas Moshiach Drasha 5772

Below is a write-up of Rav Weinberger's Seudas Moshiach drasha from this Acharon Shel Pesach. You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

Special thanks this week to our holy brother Dr. Zev Alexander for his help with the story at the end of the drasha. 

Rav Moshe Weinberger

Seudas Moshiach Drasha 5772

Rav Yitzchok Hutner: The Avodah of Issru Chag

(Original text of the new Maamerei Pachad Yitzchok Pesach (Maamar 113, p.420) is in regular font. Rav Weinberger’s comments are in italics)

It's Hashgacha Pratis that right before Yom Tov they published a new set of over 400 pages of the Pachad Yitzchok from Rav Hutner זצ״ל. There are several Torahs there about these days. This particular one is "Chelek Beis" of what we were talking about this morning (click here for the Acharon Shel Pesach Yizkor Drasha).

The parting from Shabbos is called "Melaveh Malkah", the parting from Yom Tov is called "Issru Chag". The reason for the difference between them is that the Kedusha of Shabbos comes from above, in a fixed and permanent way. However the Kedusha of Yom Tov comes through "מקדש ישראל והזמנים" (Who sanctifies Yisroel and the festive seasons), the initiative of Klal Yisroel who is responsible for Kedushas Hamoadim.

Thus Shabbos that doesn't come through our intervention also leaves of it's own accord. It suffices to "escort her", as one would someone who is parting from us. However with Yom Tov, that was brought in through our sanctification, the Avoda of it's parting also belongs to us. This is  "Issru Chag". We shall explain one of the ways to do this Avoda.

Shabbos and Yom Tov are different. Shabbos is woven into the fabric of creation. It comes on it's own and it leaves on it's own. And at the end of Shabbos all we can do is be "Melave Malka", all we can do is "escort" the Shabbos Queen on her way out.

In the case of Yom Tov, we help bring it in (by consacrating the Chodesh when there is a Sanhedrin), and when it's over we have "Issru Chag". There is an Avoda that WE have to do in order to hold on to the spirit of the Yom Tov.

Chazal explains (Yoma 69) the reason for the name "אנשי כנסת הגדולה" (Men of the Great Assembly): they returned the Crown (of Hashem) to its original Glory. The Neviim said "strangers are croaking in His sanctuary, where is His awesomeness? Strangers enslave His children, where is His power?" They (the Men of the Great Assembly) came and said "to the contrary! There we can see His Awesomeness, there we can see His power".

The 70 nations of the world are constantly tormenting us, and Hashem keeps silent. All it would take is for Hashem to give one "scream" and the whole world would be turned upside down. But He chooses not to, He chooses to restrain Himself, He keeps silent, and the Anshey Kneses Hagedolah praised him for it.

But we have yet to grasp the depth of this praise. We can only do this through the words of Chazal (Gittin 56) on the passuk (Shmos 16:11) "מי כמוך באלים ה׳ - מי כמוך באלמים ה׳" (Who is like You amongst the mighty ones Hashem - who is like You amongst the silent ones). Almim refers to the time of His silence. Just like we are able to recognize "Mi kamocha" (who compares to you) in times of good and revelation of "B'eilim", we should also be able to see "Mi kamocha" at times of silence, at times of destruction and difficulties for Yisroel. This is "B'almim" (in silence). However the understanding of "Almim" is interconnected to that of "Eilim". We learn from this that the power that comes from such recognition at a time of "Almim", draws it's nourishment from the times of "B'eilim".

We needed to go through the Yam Suf and see the Glory of Hashem at the moment of "מי כמוך באלים ה׳" (Who is like You amongst the mighty ones Hashem), to be able to endure the long years of "מי כמוך באלמים ה׳" (who is like You amongst the silent ones), of the Galus. Only someone who "saw" the aspect of "B'eilim" can possibly endure the times of "B'almim".

These words have been said regarding Klal Yisroel during periods of revelation, versus periods of hiddenness and destruction. However words of Torah apply to all generations equally just as they do to each and every Jewish soul. The same line drawn regarding Klal Yisroel, applies as well to each individual Jew. It's written regarding the passuk (Shir Hashirim 1:16) עיניך יונים" (your eyes are doves-like) that when the dove wonders away from her nest, she does so only to a distance where she can still look back to it. We should learn from this regarding our avodah, that at times of lowly feelings and rut, we must look back to our uplifting times of inspiration, the times of "Eilim", and draw from them the strength for our avodah at times of "Almim" (Divine silence).

The Yonah never flies so far that it can't see where it came from.

As the Yom Tov and its service come to an end, we must act like the dove and turn our heads back to recall the spiritual elevation we experience during them. How great was our learning and our davening during those days! From this we must draw the strength for (our service during) the regular days.

To help us with such a challenge we partake in a celebration, one where we focus on our longing as we part from the Chag.

We are now leaving leaving Yom Tov and going back to the world of "Almim". Back to the world of work, of computers, etc. we have to make sure to be able to look back and not loose sight of where we came from: the world of "Eilim", of davening, of hallel, of the Seder. We have to make sure to hold on to that world and bring it with us on our way out, as we return to the spiritual silence of mundane life.

The opposite is, unfortunately, what often happens between husband and wife. Shorty after the wedding reception is over, and Sheva Brochos are finished, and the routine sets in, they forget. They loose sight of the feelings, the emotions of those early moments and they start living in a world of "B'almim". We have to be able to look back at the Chupah, at those early times of the world of "B'eilim". The same happens with our children. As they grow and the problems, difficulties and challenges start getting bigger, we start losing track of the days when they were young, beautiful and innocent. But we have to be able to look back at the early days and hold on to them. This is the avodah called "Issru Chag".

After all these years of Galus, of living in the world of "B'almim", we never stopped looking at Hashem with the eyes of the world of "B'eilim", for even a moment. Nor has Hashem ever stopped looking at us with those same eyes. We are still waiting for that moment soon, when we will be able to see it again with clarity and say "מי כמוך באלים ה׳".

Today, the last day of Pesach, is the Yahrtzeit of Reb Yitzchok of Vorke zy"a. By the Seder that year, he was already very sick and people were not sure how he was going to make it. When he gotooto the Piyut "Lecha u'lecha" where it says "שנאניו יאמרו לו וכו׳" he stopped. It's not clear what "שנאניו" means. The usual translation into English is that it refers to angels. However Rav Yitzchok of Vorke explained it to mean "silence" (from the hebrew "שאנן"). After that he stopped talking, until the day of his passing, the last day of Pesach.

In each generation there are a few Taddikim that can ask for the Geulah and Hashem would have to listen (so to speak). Around that time the chassidim had been begging the Rebbe to beseech Hashem to bring Moshiach and stop Jewish suffering. Reb Ytzchok Vorker's whole life was about this, about helping Jews. He was a talmid of the Lelover, and was the predecessor to the chassidic line of  Vorke and Amshinov, where everything is about Ahavas Yisroel without any limits, everything is about asking Hashem for other Jews and for Klal Yisroel. But for the last moments of his life he stopped talking.  He entered a state of "B'almim". This must have made his silence so extremely painful. Knowing he was one of the few in his generation that could have done something to end the Jewish suffering, and yet he chose silence. The Tzaddik understood that it was Hashem's will that he be silent.

There's an amazing story about what happened after Reb Ytzchok Vorker was Niftar.

Reb Yitzchok Vorker was very close to Reb Menachem Mendel of Kotzk. After his fathers passing, Reb Mendel of Vorka was very upset that his father had not communicated with him at all, not even in a dream. Some time after the shiva, he decided to go talk to his father's close friend, Reb Menachem Mendel of Kotzk.

When he got there the Kotzker asked him what his father had said. Reb Mendel told him there had been only silence. The Kotzker then said that he he had also heard nothing from the Rebbe, so he decided to go look for him in Shomayim. By purifying himself and using certain names of Hashem, he had been able to ascend to there. He was able reach the Heichal (palace) of the Avos. He asked if they had seen Reb Yitzchok of Vorke. They answered that he had been there but left. After that he had gone to see Moshe Rabbeinu ע"ה, but he received the same answer. The Kotsker then explained that he had gone from Heichal to Heichal visiting all the greatest Tzaddikim and everywhere he received the same answer "he was here but he left".

Growing increasingly desperate, the Kotzker had gone through unbelievable difficulties and trials, but was finally able to make it all the way up in Shamayim, to the Ken HaTzippor (the Palce of the Bird's Nest), where Moshiach sits and waits to bring the Geulah. And there he had asked Moshiach himself if he had seen Reb Yitzchok of Vorke. But the answer was the same "he was here but he left". The Kotsker asked what he could do to find him, and was told to look for him past the great forest that lies at the far edge of Shomayim. He started in that direction and soon found the thickest, darkest forest he had ever seen. It was extremely difficult to get through it, but with great effort he was able to make it. He finally reached a great ocean, with enormous and frightening waves all the way up to the highest levels. There he saw an old Jew with a shtekel, a walking stick, sitting perched on a cliff overlooking the frightening sea. He was sitting there quietly looking at the waves. The Kotzker got closer and realized it was his friend Reb Yitzchok of Vorka.

He approached him and asked him "Reb Yitzchok, what are you doing here? You could be with the Avos or in a palace learning Torah with Rabbi Akiva and Moshe Rabbeinu. I looked for you all over, in the places that are fit for a Tzaddik to reap the rewards of his place in the world to come. Avraham, Yitzchak, Yaakov, Moshe Rabbeinu, even Moshiach are looking for you. What are you doing here?" And Rav Yitzchok answered "Yes, I was by all of those places but I couldn’t stay there yet. So I left and I came here." He then asked "Do you know what this ocean is?" The two Tzadikim stared at the waves loudly crashing below them as they stood atop the rocks above.

Reb Yitzchak explained that the ocean was made of all the tears the Jewish people have shed throughout the years of their bitter Galus. "And I vowed to Hashem not to move from this place until the Galus is over and all the Jewish tears are wiped away". 

We need to understand how much each of our tears mean to Hashem.

Rav Yitzchok D'vorka kept silent in his last days in the aspect of "מא תיצעק אלי" (Why do you cry out to Me?), of "ואתם תחרישון" (and you will be silent). He was able to understand the times of "B'almim" because he had spent his whole life living with "B'eilim", doing for others and never giving up on a Jew. He waits silently by theOcean of Tears, crying together with us as we await the thunderous end of the years of silence.

Hashem Yisborach should help us that we should never again have to look back to Mitzrayim, or any Tzaros or suffering, but only the Hisgalus (revelation) and Geulah we saw at Yam Suf. We should remember the Shira that we sang at that time and will soon sing again, "Az yashir etc.", when we will be able to go back to that world of "מי כמוך באלים ה׳" and see together the גאולה השלימה והאמיתית בב״א.  

Rav Moshe Weinberger - Shalosh Seudos Drasha - Shabbos Hagadol 5772

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos Hagadol. He has not yet reviewed this version so any mistakes are due to the writer (and NOT Rav Weinberger OR my dear friend Dixie Yid).  You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

Rav Moshe Weinberger

Shalosh Seudos Drasha Shabbos Hagadol 5772

The Akeidas Yitzchok of Alexander: Simple Emunah, the secret path to greatness

(Original text of the Akeidas Yitzchok (Parshas Tzav p.42) is in regular font. Rav Weinberger’s comments are in italics)

This is a Torah from the Alexander Rebbe הי״ד who died Al Kiddushin Hashem. We have very few Torohs from him. This one continues what we were discussing before (click here to read the Shabbos Hagadol Drasha).

We can try to explain the reason this Shabbos before Pesach is called Shabbos Hagadol as follows. The essence of Emunah in Hashem Yisborach has to be אמונה פשוטה (simple Emunah), without questioning. We shouldn't inquire after Hashem's deeds, but it should be sufficient for those who come from a "putrid drop" that they were even deserving to serve Hashem. How can we question Hashem's actions? As it's written (Tehillim 92) "איש בער לא ידע" (A boorish man cannot know); (Tehillim 73) "ואני בער ולא אדע, בהמות הייתי עמך. ואני תמיד עמך וכו׳" (And I was a boor and unknowing, like a mindless beast I was with You. And still I was always with You).

It was through their complete and simple Emunah that Bnei Yisroel merited to come out of the Land of Egypt, as it's written (Shmos 12) "כשש מאות אלף רגלי וגו׳" (Like six hundred thousand legs etc.) רגל (legs) refers to Emunah. As its written (Shmos 4) "ויאמן העם וגו׳" (And the people had Emunah).

This what our sages stated (Kiddushin 35) "גדול מצווה ועושה ממי שאינו מצווה ועושה" (Greater is the one who performs a commandment due to being commanded to do so, then the one who performs it without being commanded). This means that one who acts upon being commanded by Hashem, is greater then one who acts instead after a process of intellectual inquiry. As we say (in davening) "אלקינו ואלקי אבותינו" (Our G'd and the G'd of our forefathers). "Our G'd" refers to the side of inquiry, "the G'd of our forefathers" refers to the side of Emunah.

It's much better to do Mitzvos just because we are a מצווה (we were commanded), with אמונה פשוטה, then to do it because we reached an intellectual conclusion that this is good for us, a good idea, or that it's a nice thing to do.

This is the question of the Rasha (in the Haggadah) "מה העבודה הזאת לכם" (What is this service to "you"), because for "you" the Avodah doesn't have any reason or understanding. This is also the claim of the Satan and the nations of the world (regarding the Parah Adumah) "what is this Mitzvah, what are the reasons behind it" (Rashi on Bamidbar 19:2).

The Rasha tends to pose as a great intellectual.


Our answer should be that we are not Rashayim to go inquiring after the deeds and Mitzvos of the Creator ית״ש, we are only to believe in Him with the same complete and simple Emunah of our forefathers in Egypt. As we see when the Egyptians saw each and every Jew take a lamb for his Korban Pesach and tie it to their bedposts. They asked them "what is this to you?". The Jews answered "it's to be slaughtered for a Pesach offering as commanded to us by Hashem". This means that they were fulfilling this commandment only because it was ordered by the Creator ית״ש, without any need for reasons, only out of complete and simple Emunah.

We didn't give the Egyptians long explanations about the Korban Pesach. Of course we could have said many things if we had wanted, as with all Mitzvos, but it just wasn't necessary. At that moment it was all being done with our אמונה פשוטה.

This is why this Shabbos before Pesach is called Shabbos Hagadol, because at that time they merited that simple and complete Emunah, that's in the aspect of ״גדול״ מצווה ועושה כו׳ ("Great" is the one who performs a commandment due to being commanded to do so etc.). Even in Mitzrayim where they were in a very lowly state, in the aspect of "bare and naked", through the Korban Pesach they merited the lofty level of Complete Emunah in Hashem's Mitzvos without questioning. As its written (Shmos 12) "זות חקת הפסח וגו׳" (This is the decree of the Pesach offering), in the aspect of "אמת ואמונה חוק ולא יעבור״ (True and faithful, it is an unbreachable decree [from the morning prayer service]).

The highest level a Jew can reach is to be a מצווה.


This is what Hashem promised Abraham Avinu ע״ה (Bereshis 15) "ואחרי כן יצאו ברכוש גדול" (and they will leave with great wealth). That is they left with Emunah, and this was the "רכוש "הגדול ("Great" wealth), as in ״גדול״ מצווה ועושה כו׳. This is what is brought down "זות חקת הפסח וגו׳".

It's written in Tehillim (119:80) "יהי לבי תמים בחקיך" (May my heart be perfect in your decrees). David Hamelech is saying "Master of the World, when I'm occupied in Your decrees don't give the Yetzer Harah permission to harm me; as it's written (Tehillim 37) "הורני ה׳ דרכך" (Hashem show me Your path), let me go in Your path and the Yetzer Harah shouldn't lead me to err". The meaning of this is that the Yetzer Harah should not incite us to question and inquire after His Mitzvos. But that we should be able to fulfill all His commandments as if they were a Chok, with complete and simple Emunah, in the aspect of "Shabbos Hagadol".

The Kedusha of Shabbos also helps to merit simple Emunah. On the Shabbos Hagadol through the Holiness of Shabbos we merit the aspect of "גדול", as in ״גדול״ מצווה ועושה כו׳. We also merit the aspect of "מצות תאכל במקום קדוש" (Matzos you shall eat in a holy place), to eat the food of "מהימנותא" (Faith), of complete Emunah. This is the true preparation for these holy days.

This are the words of the Rebbe Reb Bunim of Peshischa זי״ע as is brought down in the Sefer Ramasayim Tzofim:

"'ובקשתם משם' (and you will ask from there) This means all wisdom and all inquiries to understand Hashem and His Unity are called 'משם', meaning from some other place. But the truth of the truth is ' במקומו ממש' (from this very place), meaning in ones own heart. As it says 'One should purify his traits properly ומ׳ then he will find in his heart His  Divinity'".

"שם" (there) is the place of the intellect, "פה" (here) is the place of the heart. And it's in the heart that we need to work on our Middos and our Avodas Hashem.

Hashem Yisborach should help us, at the seder when we say ״ברוך המקום״, He should take us from this Makom to the Makom where we need to be, with the גאולה השלימה והאמיתית בב״א.

Nachas Story - "Did you ask Rebbe yet?"

On my wife's initiative, after speaking with our rebbe, Rav Moshe Weinberger (a/k/a "Rebbe"), we began keeping Chlov Yisroel a little less than a year ago. Though it has been challenging in certain small respects for everyone in the family, everyone has accepted it relatively happily except for our nine year old daughter.

A couple of months ago, she began announcing "I don't keep Cholov Yisroel," and also asking me for permission to eat non-Cholov Yisroel things. My wife and I tried explaining that it isn't so hard, that virtually everything out there is available in a Cholov Yisroel version, and that it isn't so hard to avoid the one or two things that aren't available in Cholov Yisroel, etc.

She was having none of it. About a month ago, she began asking for Nestle hot chocolate (which is not Cholov Yisroel) because she didn't like the Cholov Yisroel hot chocolate, and anyway, we didn't always have it. Then, she heard that a friend of hers kept Cholov Yisroel only at home. Thinking that this was a genius of an idea and an ideal middle-ground, she began to ask me frequently if she could do that too. Because she kept asking, I finally told her that I would ask Rebbe if it was okay. After all, I didn't know if this chumra was something that we should push relative to other things.

I began working with her to make hot chocolate from scratch in the mornings, and putting her off when she asked me if I asked Rebbe her question yet. I was hoping that the hot chocolate would diffuse her desire and she would drop it, but no such luck. She continued asking every couple of days, "Did you ask Rebbe yet? Can I stop keeping Cholov Yisroel outside the house?"

Finally, this Shabbos at kiddush, I asked Rebbe her question. After the seuda at home afterward, I told her I had just spoken with Rebbe about her question. She asked me what he said, and I told her that he said she should continue keeping Cholov Yisroel everywhere because it would make her healthier, it is good for her, and it's a very important thing.

Her response: "Okay, good." Period. End of sentence. No protests or complaints at all (which would not be entirely out of character for her). After months of asking and pleading, as soon as she heard what Rebbe said, she accepted it happily and we haven't heard anything else about it.

Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Vayikra 5752

Below is a write-up of Rav Weinberger's Shaloshe Seudos Drasha from this Shabbos, Parshas Vayikra. He has not yet reviewed this version so any mistakes are due to the writer (and NOT Rav Weinberger OR my dear friend Dixie Yid). You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Vayikra 5752

The Keren L'David: Jewish Survival

(Original text of the Keren L'David (Parshas Hachodesh p.468) is in regular font. Rav Weinberger’s comments are in italics)

This is a Torah from the Keren L'David, he was the Rov in Satmer before the current Satmer line started. He comes from the family of the current Pupa Rebbes.

"החודש הזה לכם" (Shemos 12:2). It's written in The Midrash (Yalkut Shimoni Shemos 247:170) "Regarding this it's written in the passuk (Vayikra 20:27) "ואבדיל אתחם מן העמים להיות לי וכו׳" (And I will separate you from the nations, to be for me etc.)" This is confusing, what is the connection between this passuk and "החודש הזה לכם"?

We can explain according to what I've said elsewhere regarding the passuk (Bereishis 16:8) "במה אדע כי אירשנה" (how shall I know that they will inherit it?). It was from His Chesed that Hashem exiled our forefathers to Egypt, and decreed upon them servitude. This was the cause they did not assimilate and sunk into the nations. Without this it wouldn't have been possible to survive among the nations without the Torah. So it's written that Avraham Avinu ע״ה was worried. 

Avraham Avinu was worried about the exile. His children would be spread out among goyim. How would they survive? They didn't have the Torah at that time, what could protect them? The memories of the past? Hashem had promised him that his children would inherit the land, but how many would there be left?

It was true that Hashem Yisborach promised him that his children would inherit the land. However until they took possession of it maybe, G'd forbid, the name of Yisroel would be forgotten and it would sink amongst the many nations. This is what he asks when he says "במה אדע כי אירשנה", will he have any heirs? Hashem's answer is "your seed will be strangers in a foreign land", and they will suffer exile in a way that even if they wanted to assimilate with the nations they will not be able to. The nations will be repulsed by the Jews and run away from them with all their might.

The Meshech Chochma writes that this is the meaning of the passuk (Tehillim 100) "הפך לבם לשנא עמו" (He turned their hearts to hate His nation). The goyim hated us and this protected us from assimilation. This was also part of the נס (miracle).

We see this in all other exiles as well. The Jewish nation is always despised and lowly in their eyes. Even if we desire to get closer and assimilate ourselves to them we are not able to eliminate their hatred for us. The reason for this is what we explained, because if it wasn't for this it would be possible for us to, G'd forbid, sink amongst them. So this underlies our survival.

Even in places that initially receive us with open arms, eventually it turns around. But while it lasts, those places where we are fully accepted are the most dangerous. Before the war in Germany and Austria assimilation was the worst. R. Dessert explains that, in a way, the Neuremberg Laws came to put a stop to this.

This is what the Baal Haagada said "והיא שעמדה לאבותינו ולנו", This is what stood for our forefathers and for ourselves. Meaning "שלא אחד בלבד עמד עלינו לכלותינו וכו׳", for not just one alone has risen against us to destroy us etc.

The words of our sages comparing Yisroel to the moon and the nations of the world to the sun, are well known. The light of the sun is much stronger then the moon, and in the same way Yisroel in this world is lowly and despised, as explained above.

This is what the Midrash Rabbah is saying in connecting the comparison of Yisroel to the moon to the passuk "החודש הזה לכם". It should have been the opposite, we should have been connected to the sun whose light is much stronger, and not to the moon. The answer is that through this Hakadosh Baruch Hu separated us from the nations, to be His people. By not allowing us to mix with them and learn from their actions. "ולעתיד לבוא יאיר אור הלבנה שבעתיים וכו׳" (In the future the moon will shine seventy time more etc.)  Hashem should be for us a light forever, אמן כן יהי רצון.

It should be the Ribbono Shel Olam's Ratzon that we should get that light back and that it should not be through Yissurim, suffering and troubles, but with Yedidus and Simcha, and we should all together see the ביאת משיח ציד קינאו בב״א.